Eine weit verbreitete Auffassung über die wissenschaftlichen Naturverständnisse besagt, dass ihre historische Entwicklung von einer zunehmenden Abgrenzung gegenüber der Magie begleitet gewesen sei. Ursprünglich eng mit der Magie verbunden, hätten sich die wissenschaftlichen Naturverständnisse in einem langwierigen Prozess immer weiter von der Magie entfernt, bis sie ihre heutige amagische Gestalt erhalten hätten. Mein Beitrag diskutiert einige Argumente zur Stützung dieser, wie ich meine, plausiblen Auffassung. / A whitespread view of the natural sciences holds that their historical development (...) was accompanied by a constantly widening gap between them and magic. Originally closely bound up with magic, the sciences are supposed to have distanced itself from it in a long-drawn-out process, until they attained their present magic-free form. This essay discusses some arguments in support of this plausible view. (shrink)

Moshe Idel, Hasidism între extaz si magie Ed. Hasefer, Bucuresti, 2001.

Cet article oppose les traditions anthropologiques française et anglaise sur leur traitement du problème de la magie, en particulier sur les deux questions que pose le phénomène de la magie : quel type de rationalité donne à la magie son efficacité alors qu’elle ne fournit aucune prévision ? Comment passe-t-on de la rationalité magique à une rationalité critique et scientifique ? Après un rappel des rapports entre magie, religion et science tels qu’il sont conçus par Tylor (...) et Frazer, on oppose l’idée d’une plasticité des énoncés magiques en fonction des contextes pragmatiques où ils s’inscrivent, chez Malinowski et Evans-Pritchard, et l’idée d’une structure de la pensée magique qui viendrait prendre corps dans les actes de l’individu magicien, chez Mauss et Lévi-Strauss. On conclut alors sur la façon dont ces deux traditions abordent le problème d’une logique de la pratique, et sur les conséquences qu’une telle différence dans la position des problèmes peut avoir aujourd’hui. (shrink)

Magic est de ces livres étonnants, bouleversant tout ce que nous croyions savoir sur un sujet. A partir d'une interrogation sur l'apparition du concept de "lien social" chez Rousseau ou Durkheim, Laurent de Sutter propose une surprenante remise en cause du consensus régnant autour de l'idée de lien. Plutôt que de poursuivre l'investigation du côté de la sociologie, il suggère, pour comprendre ce qui nous lie, de regarder du côté d'un droit qui aurait retrouvé celle qui lui a toujours (...) été consubstantielle et que l'on a pourtant tenté de refouler, à savoir sa magie. Que se passerait-il si, en effet, le droit était la dernière manifestation de la magie dans un monde qui croyait pouvoir s'en passer? Telle est la question au coeur de ce bref essai érudit, spectaculaire et fascinant, passant avec une grâce provocante de Montesquieu à Giordano Bruno, des juristes romains à Gabriel Tarde, de Marcel Mauss aux inspirateurs du Code civil, de Giorgio Agamben à Quentin Meillassoux. (shrink)

These articles address the complex interactions between religion, natural philosophy and magic in sixteenth- and seventeenth-century Europe. The essays on the Elizabethan mathematician John Dee show that his angelic conversations owed a significant debt to medieval magical traditions and how Dee's attempts to communicate with spirits were used to serve specific religious agendas in the mid-seventeenth century. The essays devoted to Giordano Bruno offer a reappraisal of the magical orientation of the Italian philosopher's mnemotechnical and Lullist writings of the (...) 1580s and 90s. The three studies on the atomistic or corpuscularian natural philosophy of the Northumberland and Cavendish circles, argue that there was a distinct English corpuscularian tradition prior to the Gassendian influence in the 1640s and 50s. Finally, two essays on the seventeenth-century Intelligencer Samuel Hartlib and his correspondents show how religion alchemy and natural philosophy interacted during the 'Puritan Revolution'. (shrink)

This article deals with a subject that in spite of its familiarity has to date received little attention from scholars of Olivecrona’s work. Indeed, it is often common, when discussing Olivecrona’s legal theory, to mention that the latter makes use of the magical view to explain, from an empirical standpoint, the suggestive force of the law. The topic, however, is not usually examined in depth, with a small number of exceptions. In these lines, we will attempt to show how Olivecrona (...) develops this topic and emphasise the importance of this so as to, on the one hand, reach a proper understanding of his theory, and on the other, offer a critique of it. (shrink)

This article deals with a subject that in spite of its familiarity has to date received little attention from scholars of Olivecrona’s work. Indeed, it is often common, when discussing Olivecrona’s legal theory, to mention that the latter makes use of the magical view to explain, from an empirical standpoint, the suggestive force of the law. The topic, however, is not usually examined in depth, with a small number of exceptions. In these lines, we will attempt to show how Olivecrona (...) develops this topic and emphasise the importance of this so as to, on the one hand, reach a proper understanding of his theory, and on the other, offer a critique of it. (shrink)

Review of Moshe Idel, Mircea Eliade. De la magie la mit (Mircea Eliade. From Magic to Myth), translation by Maria‑Magdalena Anghelescu (Iași: Polirom, 2014).

The later Nietzsche developed the “magic of the extreme” as a special strategy in order to make his philosophical reorientations successful. He needed this strategy not only to be heard at all; also the problems he faced called for it. The article first gives an overview of the most important problems Nietzsche coped with and the extreme solutions he offered. Then, we show how, according to Nietzsche, even Socrates, who stands for the beginning of the European Enlightenment, used the (...) “magic” of extreme irritation and fascination to get this Enlightenment on its way. (shrink)

Ces dernières décennies, il est devenu habituel de considérer que la polis de la période classique contrôlait la religion sous tous ces aspects. Ce n’est que récemment que ce point de vue a été mis en question. Même si les aspects plus marginaux de la religion de la polis ont déjà reçu l’attention nécessaire, leur étude reste marquée, dans une certaine mesure, par les préjugés des savants des générations antérieures, eux-mêmes nourris des préjugés et des représentations des auteurs anciens. Cet (...) article se concentre sur les lieux de la vie reli­gieuse grecque, et plus particulièrement athénienne, où des livres et de l’écrit étaient particu­lièrement importants, dans la mesure où l’écrit permet aux gens de prendre une position plus indépendante en regard de la religion de la polis. Mes observations concerneront les manteis , la magie , les mystères et l’Orphisme , la mythographie , en terminant par quelques considérations sur la nature de la religion de la polis .In recent decades it has become customary to assume that in the classical period the polis controlled religion in all its aspects. It is only recently that this view is being questioned. Although the more marginal aspects of polis religion have already received the necessary attention, the study of these marginal aspects remains dominated, to a certain extent, by old prejudices of previous generations of scholars, which in turn were sometimes fed by the prejudices or representations of ancient authors. I will concentrate on those areas of Greek, especially Athenian, religious life in which books and writing were particularly important, as the written word enabled people to take a more independent stance in polis religion. Subsequently, I will make observations on manteis , magic , mysteries and Orphism and mythography , and end with some remarks on the nature of polis religion. (shrink)

_ Source: _Volume 9, Issue 2, pp 146 - 158 In the _De abstinentia_ Porphyry is the first philosopher to give an exact definition of _goeteia_or _black magic_saying: “All black magic is accomplished through the opposite sort [i.e. evil] daemons. This paper will be presented in two parts: in the first part, there is the description about the difference between Magic—the sacred science of the Persian Magi —, and the black magic ; in the second part, using (...) Porphyry’s definition of black magic and other philological data, it’s shown that Porphyry was not merely a philosopher interested in black magic in a theoretical manner, but also a practicing sorcerer. (shrink)

En une trentaine d’années, un espace s’est constitué au sein des études sur l’Antiquité autour de la catégorie de « magie », employée pour rassembler des documents de natures et d’origines diverses et dont l’analyse s’est considérablement affinée ces dernières décennies. La notion même de « magie » est une convention, mais ses contours sémantiques et épistémologiques sont débattus. Certains chercheurs ont à plusieurs reprises mis en doute la pertinence d’une catégorie de sources, de pratiques...

After giving some examples of the links between astral magic and the political sphere or model (political goals of certain talismans, therapeutic astral magic at the service of powerful people, use of hierarchies of demonic powers), the article focuses on William of Auvergne’s analysis of the stakes of power in the magic art. The Bishop of Paris underlines the logical impasse to which the political power attributed to a magician would lead, and he shows the insuitability of (...) the comparison between the astrological talisman and the royal seal that supporters of this practice could put forward. (shrink)

Fleck’s social theory of science refers to many ethnological examples in order to explain how collective thinking and acting constructs certain systems of belief and knowing. According to Fleck, scientific concepts and practices are comparable with magic terms and ceremonies. This essay aims to identify the ethnological sources that Fleck’s epistemology is using. By confronting them with other relativistic theories that were circulating in Lemberg during the interwar period, the originality of Fleck’s own position can be contextualized and explained (...) as well. (shrink)

Cet ouvrage interroge le sens de la relation entre lien magique et métamorphose en essayant de dégager des perspectives philosophiques et politiques spécifiques à la Renaissance et à l'âge classique. La pensée de Giordano Bruno demeure dans cette optique une référence essentielle. Le philosophe nolain n'a de cesse de réfléchir sur le sens de cette relation, puisque c'est à travers elle qu'il construit aussi bien l'art de la mémoire que la pratique magique comme art du lien. Des thèmes comme celui (...) de la fureur héroïque, de la différence entre l'homme et l'animal, de l'action magique ne sont compréhensibles qu'à partir de la relation constitutive entre le lien et la métamorphose. C'est par conséquent en étudiant les "liens de la métamorphose" que l'on peut faire apparaître la constitution d'un spectre de savoirs (magie, philosophie, politique) traversant l'histoire européenne de la Renaissance et de l'âge classique. Cela permet également d'insister sur le rapport que ces savoirs entretiennent avec les pratiques sociales. La philosophie et la magie, loin d'apparaître comme des savoirs abstraits et purement nominaux, s'affirment en réalité comme des discours performatifs légitimant la constitution des liens civils et sociaux. Il s'agit en définitive ici de reconstituer à nouveaux frais des séquences historiques et philosophiques qui tracent les relations entre une sphère des savoirs et une pratique de l'institution du social, dans une perspective comprenant aussi bien des auteurs de la Renaissance (Machiavel, Giordano Bruno) que de l'âge classique et baroque (Hobbes, Graciân)."--Page 4 of cover. (shrink)

A widespread view of the natural sciences holds that their historical development was accompanied by a constantly widening gap between them and magic. Originally closely bound up with magic, the sciences are supposed to have distanced themselves from it in a long-drawn-out process, until they attained their present magic-free form. I would like, in this essay, to discuss some arguments in support of this plausible view. To this end, I shall begin with a definition of magical and (...) scientific concepts of nature. To exemplify the gap which, over several epochs, widened between the magical and the scientific understanding of nature, I would like to examine two concepts in natural science, both assumed by physics. The first concept I select is Aristotle's concept of physis. It was fundamental to the emergence of physics, and sets its mark on thought in this field right up to the beginning of the modern period. The distinctive characteristic of the second concept of nature is negative, consisting in the elimination of the Aristotelian distinction between physis and techne. I consider Galileo Galilei to be a trail-blazer for this anti-magical position, as well as a co-founder of experimental science with his mechanical and astronomical works. As a conclusion I will say something of the relationship of magic to concepts of nature typical of the following period, both in physics and other natural sciences. (shrink)

Dans beaucoup de textes magiques , on retrouve des triangles, des carrés et des cercles créés par des mots magiques arrangés selon ces for­mes. Une série de gemmes et de papyri avait recours à des héros de la mythologie grecque pour la guérison de certaines maladies. On s’adressait à Tantale, Lycurgue ou Persée pour contrôler des organes du corps humain, et les formules qui les nommaient étaient écrites en forme de triangles. On a l’habitude d’expliquer ces formations triangulaires de mots (...) comme une soustraction progressive de lettres qui faisait décroître la maladie et les autres maux. Cette explication est valable dans certains cas, mais non dans d’autres. Souvent des triangles du même type ajoutent chaque partie du mot au mot lui-même, comme dans le cas de noms de divinités, dont la force était multipliée par cette opération graphique. La Tetraktys pythagoricienne est le cas le plus ancien de ce type d’additions. Les formations carrées de mots multipliaient un mot par lui-même et représentaient d’autres formes d’exaltation d’un nom divin ou d’une formule magique. Ces spéculations se fondaient sur la pensée mathématique et géométrique des pythagoriciens. Les mots magiques palindromiques étaient souvent écrits sous forme circulaire, laquelle pouvait entourer et contrôler le nom d’une personne ou des symboles du mal.Geometric formations of words in the ancient magic arts. In many magical texts triangles, squares and circles often occur, which are created by magical words arranged in these forms. A series of gems and papyri look to the heroes of Greek mythology for the treatment of specific diseases. In fact, it is known that spells invoking Tantalos, Lycourgos or Perseus were created in order to control the organs of the human body and that triangular word formations were used to write these spells. The usual explanation of triangular word formations maintains that the progressive elimination of letters compels sickness and other evil to diminish. This is true, but this explanation cannot be applied to every triangle or wing formation. Similar triangles often add each part of the word to the others, as in the case of divine names, whose force is magnified by such a graphic operation. The pythagoric Tetraktys is the most ancient example of such sums. The square formations multiplied one word by itself and represented other ways of extolling a divine name or the might of a magical spell. These speculations were based on the mathematics and geometry of the Pythagoric tradition. Palindromic magical words were often written in circular formations, which could cluster round and control the name of a person or symbols of something evil. (shrink)

Maximilian Bergengruen analysiert den Zusammenhang von Naturwissenschaft und Theologie bei Paracelsus sowie die Übernahme zentraler Theoreme im Paracelsismus und in der Literatur des Barock.

This book analyzes the relationships that exist between esotericism and music from Antiquity to the 20th century, investigating ways in which magic, astrology, alchemy, divination, and cabbala interact with music. Ce livre offre un panorama des relations entre l sot risme et la musique de l Antiquit au 20 me si cle et montre comment la magie, l astrologie, l alchimie, la divination et la cabale interagissent avec l art et la science des sons.

Magie a estetika odkouzlení u Collingwooda = Magic and the aesthetics of disenchantment in Collingwood / Jakub Stejskal -- Americký trávník jako cvičiště občanské ctnosti = American lawn as a training ground for civic virtue / Jan Hlávka -- Patočkova raná filosofie umění = Patočka's early philosophy of art / Jan Josl -- Koncepce a priori Mikela Dufrenna = Mikel Dufrenne's concept of the a priori / Felix Borecký -- A priori imaginace = The a priori of imagination (...) / Mikel Dufrenne. (shrink)

Prologue: the hooded friar -- A most solemn act of justice -- The Nolan philosopher -- "Napoli e tutto il mondo" -- "The world is fine as it is" -- "I have, in effect, harbored doubts" -- "I came into this world to light a fire" -- Footprints in the forest -- A thousand worlds -- Art and astronomy -- Trouble again -- Holy asininity -- The signs of the times -- A lonely sparrow -- Thirty -- The gifts of (...) the Magi -- The song of Circe -- "Go up to Oxford" -- Down risky streets -- The art of magic -- Canticles -- Squaring the circle -- Consolation and valediction -- Infinities -- Return to Italy -- The witness -- The adversary -- Gethsemane -- Hell's purgatory -- The sentence -- The field of flowers -- Epilogue: the four rivers. (shrink)

Although Leibniz characterised himself in the “New Essays” as a “Platonic” as opposed to a “Democritean” philosopher, his intellectual relationship with the most famous of the Renaissance Neoplatonists, Marsilio Ficino, has received little attention. Here we review what can be thus far established regarding Leibniz’s acquaintance with portions of Ficino’s Opera omnia of 1576. We compare Ficino’s disenchantment with the atomistic materialism of Lucretius, which he had favoured in his youth, and his turn to Platonism for inspiration, with Leibniz’s own (...) reported disenchantment with Gassendi’s Epicurean atomism and his invention of a vitalistic monadology that, despite Leibniz’s reservations regarding Ficinian magic, resembles Ficinian nature philosophy in number of striking respects. (shrink)

C'est la double dimension de la religion que Bergson souligne : magie et superstition d'un côté, force de progrès moral et d'amour de l'autre. Le souci de l'élan spirituel des mystiques est très précoce et commence dès le début du siècle, au plus tard en 1905. Le caractère exceptionnel de l'expérience mystique intéresse Bergson qui y voit un signe de valeur. L'émotion créatrice et la réflexion philosophique partagent avec l'expérience mystique une énergie morale qui n'est pas pure contemplation ni (...) pure spéculation, mais qui fait avancer l'humanité vers la joie d'accomplir sa destinée. Bergson stresses the twofold dimension of religion : i.e. magic and superstition on the one hand, and strenght of moral progress and of love, on the other. Bergson's interest in the spiritual surge of the mystics starts as early as the beginning of the century, anyhow not later than 1905. Bergson finds the exceptional characteristic of the mystical experience interesting because he sees in it a sign of worth. Both the creative emotion and philosophical reflection share with the mystical experience a moral energy which is neither a mere contemplation nor a mere speculation, but, rather, enables humanity to move one step forward towards achieving its fate. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Abraham, Planter of Mathematics":Histories of Mathematics and Astrology in Early Modern EuropeNicholas PopperFrancis Bacon's 1605 Advancement of Learning proposed to dedicatee James I a massive reorganization of the institutions, goals, and methods of generating and transmitting knowledge. The numerous defects crippling the contemporary educational regime, Bacon claimed, should be addressed by strengthening emphasis on philosophy and natural knowledge. To that end, university positions were to be created devoted to (...) "Artes and Sciences at large," rather than to the professions. High salaries would render lecturers "able and sufficient," undistracted from their task. Most famously, he argued that teaching of the "operatiue studie of many Scyences" should involve sophisticated technical education. The study of natural philosophy demanded not only books, but globes, astrolabes, and other "instrumentals." Most significantly, yielding reliable and meaningful knowledge from experiential gleanings required a rigorous system of deductive reasoning.The legacy of this colossal proposal has earned Bacon honored status as devisor of the scientific method.1 But Bacon's educational reform extended [End Page 87] beyond the methods of producing and transmitting knowledge. To facilitate more efficient "vse and administration" of the knowledge produced by his system, he also demanded a searching examination of the history of learning. This history would provide a mirror enabling his contemporaries to deploy the fruits of his method, by considering how learning in the past had been used successfully or ill-advisedly. Producing this history was the ambition of the Advancement, for he explained: "no man hath propounded to himselfe the generall state of learning to bee described and represented from age to age, as many have done the works of Nature, & the State civile and Ecclesiastical." He continued:And yet I am not ignorant that in divers particular sciences, as of the Iurisconsults, the Mathematicians, the Rhetoricians, the Philosophers, there are set down some smal memorials of the Schooles, Authors, and Bookes: and so likewise some barren relations touching the Invention of Arts, or usages. But a iust story of learning, containing the Antiquities and Originalls of Knowledges, & their Sects; their Inventions, their Traditions; their diverse Administrations and Managings; their Flourishings, their Oppositions, Decayes, Depressions, Oblivions, Removes, with the causes, and occasions of them, and all other events concerning learning, throughout the ages of the world; I may truly affirme to be wanting.2Bacon thus positioned himself not only as a Father of Modern Science, but also a Father of the History of Science.Following Bacon's suggestion, I will examine the "small memorials" of the history of mathematics—and particularly the mathematical art of astrology—in the sixteenth and seventeenth centuries. My conclusion, however, will not bear out Bacon's claims. Despite his frustration, Bacon was only one of many early modern scholars appraising the role of mathematics within history. And he devoted less energy than others to mapping its origins and tracing its transmissions between communities. In fact, Bacon's 1605 proposal for a history of mathematics was already out-of-date. Discussions [End Page 88] of the history of mathematics had been rife on the continent and in England throughout the previous century.3The evidence that Renaissance scholars inherited was sprawling and inconclusive. Several genealogies for mathematics could be found within classical Greek, Latin, and patristic references. One lineage claimed mathematics began in ancient Assyria, where the priestly caste, the Chaldeans, practiced a form of mathematics that seemed a corrupt admixture of philosophy, medicine, and religion, and relied heavily on observation of the heavens. Other scholars traced the origins to Egypt, claiming that the field developed to survey lands frequently flooded by the Nile. The real problem for ancient, late antique, and medieval scholars had not been the origins of mathematics, but what exactly mathematics were. For some, the term strictly referred to the quadrivium: geometry, arithmetic, astronomy, and music. But for others, mathematics' origins amongst the Egyptians or Chaldeans inextricably linked it to forms of astrological divination, augury, and necromancy that were unsavory to both Latin and Christian traditions. Mathematici were included alongside ghastly lists of Magi, Brahmins, Aruspices, Genethliaci, and other diabolic practitioners of idolatrous magic. These might or might not be distinguished from mathematici such as Pythagoras... (shrink)

les détails relatifs à l’ordre spontané en attirant notre attention sur la réflexion sous-jacente qui se manifeste à travers tout ce processus évolutionnaire, ainsi que sur la nature de cet ordre spontané qui présente une dépendance de sentier. Le fait que la “magie” de l’ordre spontané ait été considérée comme un fait acquis a engendré une sorte de sous-investissement dans les recherches visant à approfondir la connaissance de ce qui anime les institutions émergentes “de l’action humaine mais non d’un (...) dessein humain”. Reconnaissant cet état de fait, Samuels a tenté de se “salir les mains” en se penchant de plus près sur le miracle de l’ordre spontané. Dans cet article, les auteurs font une analyse descriptive de la thèse de Samuels mais prennent aussi le temps de reconnaître que son travail se présente comme une formation hybride de l’oeuvre contractualiste de Buchanan et de l’oeuvre de Hayek dans le domaine de l’évolution sociale.Warren Samuels’ continues trying to “work out” the details of the spontaneous order by drawing our attention to the underlying deliberation present throughout this entire evolutionary process, as well as the path dependent nature of the spontaneous order. The taking for granted of the “magical” features of the spontaneous order has caused an under-investment in research attempting to get inside to examine what really drives the institutions emerging from “human action, but not of human design.” Recognizing this, Samuels has attempted to get his hands dirty by looking much closer at the miracle of the spontaneous order. In this piece the authors offer a descriptive analysis of Samuels’ thesis, while also taking the time to recognize Samuels’ work in political economy as a hybridization of Buchanan’s contractarian work and Hayek’s work in social evolution. (shrink)

Même si Simondon, comme l’a bien relevé Jean-Hugues Barthélémy dans Penser la connaissance et la technique après Simondon, souligne le rôle de stabilisateur du transindividuel dévolu à la technique, il n’analyse pas la dimension intrinsèquement technologique du pré-individuel. C’est pourquoi la religion, que Simondon origine pourtant dans la magie, n’est pas pensée depuis sa constitution profondément technique. Or, cette question revient là où Simondon s’avance du côté de la psychanalyse : la critique simondonienne de cette dernière n’a pas clairement (...) formulé l’objection qu’il faut lui adresser, à savoir qu’elle ne pense pas le rôle de la technique dans l’individuation, c’est-à-dire dans le désir.Even if Simondon, as Jean-Hugues Barthélémy well noted in Penser la connaissance et la technique après Simondon, indeed stresses the stabilization part played by the trans-individual granted as it may be to technique, yet the latter never analyzes the intrinsically technological dimension of the pre-individual. That is why religion, which Simondon originates however amid the magical, is no longer thought since its deeply technical constitution. Now such a question goes back to where Simondon moves towards psychoanalysis : the Simondon criticism of the latter never clearly formulated the objection that should be addressed to it, i.e. never taking into thought the part played by technique in individuation, i.e. within desire. (shrink)

L’adaptation d’une bande dessinée en un film redéfinit l’oeuvre initiale qui se métamorphose et se place en perspective pour parler à un spectateur et non plus à un lecteur. L’étude comparée d’une séquence de la bande dessinée Persepolis de Marjane Satrapi adaptée en 2007 au cinéma par son auteurlui-même et Vincent Paronnaud a pour objectif de montrer comment l’expérience technique et médiologique du film transforme la puissance créatrice de la bande dessinée. La bande dessinée comme le film sont de véritables (...) embrayeurs d’imaginaires, mais leur structure de communication convoque différemment le spectaculaire. En effet, la transformation à l’oeuvre sera exposée en montrant dans quelle mesure les deux médias interpellent une mise en sens des signes et de la langue, faisant émerger deux oeuvres caractérisées par deux stylistiques qui se mêlent et s’anaphorisent. La question de la sémiotisation élaborée dans l’opération technique et narrative du transfert d’un support à un autre reste au coeur de notre réflexion. Ainsi, cet article explore la traduction du travail graphique de la bande dessinée sur l’écran, sa mise en mouvement, la sonorisation des voix et la mise en bruitage du texte et autres procédés qui suggèrent une magie de la transformation.Adapting a comic strip to film redefines the initial work, which metamorphoses into a new perspective to reach spectators rather than readers. A comparative study of a sequence in Marjane Satrapi’s comic strip “Persepolis”, which was adapted to film in 2007 by the author herself and Vincent Paronnaud, aimed to show how the technical and mediological experience of filming transforms the creative power of the comic strip. Both comic strip and film are powerful triggers for the imagination, but their communication structure calls on the spectacular in different ways. The transformation of the work is exposed, showing how far the two media require us to make sense of signs and language to give shape to two works characterised by two different stylistic approaches that merge together in anaphoric interplay. The semiotisation that develops during the technical and narrative transfer from one medium to another is the crux of our study. We investigate how the graphics of the comic strip are translated onto a cinema screen, how they are given movement, how voices are given sound, how texts are reflected in sound effects, and other processes that all suggest the magic of metamorphosis. (shrink)

Die Festschrift Gnostica et Manichaica ehrt den am 13. Juli 1952 geborenen Religionshistoriker, Turkologen, Iranisten und Wissenschaftsgeschichtler Alois van Tongerloo. Sein vielseitiges und vielgestaltiges Wirken spiegelt sich in den 19 Beitragen von Kollegen, Freunden und Schulern, die so unterschiedliche Felder wie Religionsgeschichte, Manichaologie, Kirchengeschichte, Wissenschaftsgeschichte, Turkologie, Sinologie und Iranistik abdecken.Aus dem Inhalt : L. Cirillo, Mani: Apostle of Jesus Christ and Paraclete, in the Manichean primitive tradition and in the criticism of St. AugustinePaul Mirecki, Manichaeism, scribal magic and Papyrus (...) Kellis 35Zekine Ozertural, Uber eine orthographische Besonderheit der manichaisch-uigurischen TexteAntonio Panaino, The three Magi, the Stone of Christ and the Christian origin of the Mazdeam fire cultRomolo Perrotta, Wie entsteht eine "Haresie"? Eine phanomenologische PerspektiveCardinal Julien Ries, Le Manicheisme - une religion dualiste, gnostique et syncretisteJurgen Tubach, Die manichaische Hierarchie: die Zahlen 12, 72 und 360Roland van Vliet, Adoptianismus in der manichaischen Christologi. (shrink)

Resumo: Defendo que a relação entre filosofia e magia possibilita processos de subjetivação para experimentarmos outro tipo de educação filosófica, que possa resistir à biopolítica e ao neoliberalismo na contemporaneidade. Faço uma caracterização de ambos como um tipo de poder enfeitiçador que se enraizou em nossa subjetividade. Partindo de uma leitura anarqueológica sobre o pensamento de Michel Foucault, procuro conceituar os processos de subjetivação, evidenciando como a cronologia ocidental silenciou a magia, experiência-limite para a filosofia, da mesma maneira que teço (...) algumas considerações sobre como esse paradigma nos conduz a experimentar outro tipo de educação filosófica, mais atenta à erótica e ao resgate de saberes e práticas originárias. Palavras-Chave: Educação filosófica. Magia. Processos de subjetivação. Biopolítica. Michel Foucault. Philosophical Education and Magic: The experimentation of other subjectivation Processes: I argue that the relationship between philosophy and magic enables subjectivation processes for us to experiment with another kind of philosophical education, which can resist contemporary biopolitics and neoliberalism. I characterize them both as a kind of bewitching power that has taken root in our subjectivity. Starting from an archeological reading on Michel Foucault's thought, I seek to conceptualize the processes of subjectivation, highlighting how Western chronology has silenced magic, the limiting experience for philosophy, just as I make some considerations on how this paradigm leads us to experiment with another kind of philosophical education, more attentive to the erotica and to the rescue of originary knowledge and practices. Keywords: Philosophical education. Magic. Subjectivation processes. Biopolitics. Michel Foucault. Éducation philosophique et Magie : l’expérience d’autres processus de subjectivation Résumé: Je défends que la relation entre la philosophie et la magie nous permet d’avoir des processus de subjectivation pour expérimenter un autre type d’éducation philosophique, qui peut résister à la biopolitique et au néolibéralisme dans la contemporanéité. Je fais une caractérisation des deux comme un type de pouvoir enchanteur qui s’enracine dans notre subjectivité. En partant d’une lecture anarchéologique sur la pensée de Michel Foucault, je cherche à conceptualiser les processus de subjectivation, en mettant en évidence la manière dont la chronologie occidentale a mis au silence la magie, expérience-limite pour la philosophie, de la même manière que je tisse quelques considérations sur la manière dont ce paradigme nous conduit à expérimenter un autre type d’éducation philosophique, plus attentif à l’érotique et au sauvetage des savoirs et pratiques originaires. Mots-clés: Éducation philosophique. Magie. Processus de subjectivation. Biopolitique. Michel Foucault. (shrink)

Le sacramentalisme qu’on s’accorde, depuis longtemps déjà, à reconnaître comme excessif à la fin du Moyen Âge devait conduire Luther puis les autres Réformateurs à dénoncer la « captivité babylonienne » de l’Eglise, notamment sous l’espèce d’une sorte d’emprisonnement de la « Parole de Dieu » dans l’institution sacramentelle, emprisonnement qui fut analogiquement dénoncé, à l’époque moderne, dans l’institution magistérielle de l’Eglise. Cette opposition entre Parole et Sacrement a en outre connu au XXe siècle une sorte de redoublement avec la (...) dichotomie entre la « foi » et la « religion », dichotomie qui a d’ailleurs traversé aussi bien le camp « catholique » que le camp « protestant », la foi étant mise du côté de la Parole, censée être nécessairement plus « pure » que les sacrements, lesquels relèveraient plutôt de la « religion » avec toutes les ambiguïtés que prend alors le terme devenu proche de la « magie ». La donne ayant aujourd’hui considérablement changé, il semble clair que l’on peut, dans la fidélité à la régulation dogmatique de la foi catholique, penser théologiquement les sacrements dans le sillage direct de la Parole.For a long time an agreement to recognize sacramentalism as excessive at the end of the Middle Ages would lead Luther and the other Reformers to denounce the “Babylonian captivity” of the Church, notably as a kind of imprisonment of the “Word of God” in the sacramental institution, imprisonment that was denounced analogically, in modern times, in the magisterial institution of the Church. This opposition between Word and Sacrament has moreover resurfaced in the 20th century, as a dichotomy between “faith” and “religion.” This dichotomy passed through both the “Catholic” and the “Protestant” camps. Faith was allied with the Word, because it was deemed to be necessarily “purer” than the sacraments, which were more a product of “religion” with all its ambiguities, which then takes on a connotation close to “magic.” Perspectives have considerably changed today, so it seems clear that it is possible to remain faithful to the dogmas of the Catholic faith and theologically view the sacraments as flowing directly from the Word. (shrink)

This volume focuses on cosmological and cosmogonical concepts in hermetic writings and studies their syncretistic origins, subject matter and impact from an interdisciplinary perspective. In doing so, it incorporates articles from various fields of research and academic disciplines.

Theoretical debates about the nature of grief and bereavement draw attention to the sensitivity of carrying out research with bereaved people, the possible threats that this may pose and the ethical considerations required to ameliorate potentially damaging outcomes. The authors of this article present a framework for ethical decision-making that has been successfully developed in the context of research with bereaved families. The discussion focuses on application and evaluation of the framework during research with family members who were approached about (...) the donation of a deceased relative’s organs and/or tissues for transplantation. Practical strategies of relevance to the processes of participant recruitment, the interview encounter and follow-up care in the post-interview period are identified and discussed. Concerns about the possible impact of bereavement research are balanced with the views of family members who gave credence to the therapeutic and cathartic benefits of participating in sensitive, death-related research. (shrink)

Gould ha publicado este mismo año I Have Landed, una nueva colección de sus admirables ensayos, y The Structure of Evolutionary Theory, una gran obra defendiendo su pensamiento. Son el último eslabón de una dilatada obra científica, polémica y de divulgación. El pasado mayo murió S.J. Gould de cáncer, una enfermedad contra la que luchó animosamente desde 1982.